Since the sense-organs merely convert the properties which are present in an ac-
tive form in the Dharmi into the corresponding sensations, the Parinamas in the field
of Indriyas are merely the counterparts of the Parinamas in the field of Bhutas and the
analogous relationships can be worked out easily. We have merely to substitute Lak-
sana or characteristics in place of Dharma or properties. In this field also the Yogi who
can perform Samyama can trace back the sensations to their ultimate source and ac-
quire complete control over the sense-organs as shown in III-48.
It is easy to understand what is Dharma Parinama and Laksana Parinama be-
cause these fall within the range of our common experience. What is Avastha Pari-
nama? Avastha means state and Avastha Parinama is therefore change of state. To un-
derstand the significance of this kind of transformation we should turn to III-45 and
III-48. The Bhutas and Indriyas exist in five states, each of the successive state men-
tioned being subtler than the preceding one. In fact, the grossest form of the Bhutas or
Indriyas is derived by the progressive condensation of the subtlest form through the
intermediate three stages and can therefore be again reduced to the subtlest form by
reversing the process. These changes from one state to another are referred to in the
present Sutra as Avastha Parinama and are analogous to the three kinds of Parinamas
which can be brought about by the Yogi in relation to properties and characteristics.
This kind of transformation is beyond the range of common experience and can be util-
ized only through the practice of Samyama.
- The substratum is that in which the properties—latent, active or unmani-
fest—inhere.
As has been pointed out already in the last Sutra all properties of different ele-
ments whether manifest or unmanifest, are considered to inhere in, and to be derived
from one substratum which is called Dharmi. This substratum which is the root of all